할례

Circumcision

주제

[Easton 한국어 번역] 둘레를 베어 냄. 어떤 이들의 생각에 따르면 이 의식은 이전부터 여러 민족이 행하였으나, 하나님께서는 이를 자기의 택하신 백성의 특별한 표지로, 곧 그들이 하나님께 성별되었음을 나타내는 영속적인 표로 정하셨다. 이것은 민족의 규례로 제정되었다(창 17:10, 11). 하나님의 명령에 순종하여 아브라함은 구십구 세였음에도 불구하고, 십삼 세 된 이스마엘과 같은 날 할례를 받았다(17:24-27). 집에서 태어났든 돈으로 샀든 종들은 할례를 받았으며(17:12, 13), 모든 외국인은 유대 시민의 특권을 누리기에 앞서 그 남자들이 할례를 받아야 했다(출 12:48). 광야를 지나는 여정 중에는 할례를 행하지 않게 되었으나, 약속의 땅에 들어가기 전에 여호수아의 명령으로 다시 시행되었다(수 5:2-9). 가나안에 정착한 때부터 그리스도 때까지 약 1,450년 동안 명시적으로 언급되지는 않지만, 그 후로도 이스라엘 지파들은 줄곧 할례를 지켰다. 유대인들은 이 언약의 구별되는 표를 지닌 것을 자랑하였다(삿 14:3; 15:18; 삼상 14:6; 17:26; 삼하 1:20; 겔 31:18). 교회의 의식으로서 할례는 신약 시대가 시작되면서 폐지되었다(갈 6:15; 골 3:11). 그러나 일부 유대인 그리스도인들은 이방인 회심자들에게 할례를 강요하려 하였고, 사도들은 이에 단호히 맞섰다(행 15:1; 갈 6:12). 우리 주께서도 할례를 받으셨는데, 이는 육신으로 아브라함의 씨이신 그에게 “모든 의를 이루는 것”이 합당하였기 때문이다. 바울은 유대인들에게 거리끼는 일을 피하려고 디모데를 “데려다가 할례를 행하였다”(행 16:3). 그렇게 하면 유대인들이 디모데의 사역을 더 잘 받아들일 것이었다. 그러나 바울은 디도에게 할례를 행하라는 요구에는 결코 동의하지 않았다(갈 2:3-5). 그가 힘써 주장한 핵심은 할례받지 않은 이방인들이 아무 제약 없이 교회에 받아들여져야 한다는 것이었다. 그는 예루살렘에서조차 디도를 위하여 이 문제를 성공적으로 변호하였다. 구약에서 할례에는 영적인 관념이 결부되어 있다. 그것은 정결의 상징이었다(사 52:1). 우리는 할례받지 못한 입술(출 6:12, 30), 귀(렘 6:10), 마음(레 26:41)에 관한 말씀을 읽는다. 부정한 나무 열매도 할례받지 못한 것으로 일컬어진다(레 19:23). 할례는 하나님과 히브리인들 사이의 민족적 언약의 표와 인일 뿐 아니라 은혜 언약의 표와 인이기도 하였다. (1.) 그것은 아브라함에게 주어진 약속들, 곧 이스라엘 공동체에 관계된 민족적 약속들을 인쳤다. (2.) 그러나 아브라함에게 주어진 약속들에는 구속의 약속도 포함되어 있었으며(갈 3:14), 이 약속은 우리에게까지 이르렀다. 아브라함과 맺으신 언약은 은혜 언약의 한 경륜 또는 특정한 형태였으며, 할례는 그 언약의 표와 인이었다. 그것에는 영적인 의미가 있었다. 그것은 마음의 정결, 곧 성령께서 이루시는 내적 할례를 뜻하였다(신 10:16; 30:6; 겔 44:7; 행 7:51; 롬 2:28; 골 2:11). 성령에 의한 성화를 예표하는 상징으로서 할례는 이제 세례라는 상징에 자리를 내주었다(세례 항목 참조). 그러나 두 규례에 담긴 진리는 언제나 동일하다. 곧 죄의 제거이며, 은혜가 마음속에서 이루는 성화의 효력이다. 유대 경륜 아래에서 교회와 국가는 동일하였다. 어느 한쪽의 구성원이면서 다른 쪽의 구성원이 아닐 수는 없었다. 할례는 양쪽 모두에 속한 구성원이라는 표와 인이었다. 할례받은 사람은 누구나 그것으로 자신이 택하신 백성 가운데 하나이며, 당시 존재하던 하나님의 교회의 구성원이고, 따라서 유대 공동체의 구성원이기도 하다는 증거를 지니고 있었다.

영문 원문·다른 사전 펼치기

[Easton] Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Ex. 12:48). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (Josh. 5:2-9). It was observed always afterwards among the tribes of israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (Judg. 14:3; 15:18; 1 Sam. 14:6; 17:26; 2 Sam. 1:20; Ezek. 31:18). As a rite of the church it ceased when the New Testament times began (Gal. 6:15; Col. 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Gal. 6:12). Our Lord was circumcised, for it “became him to fulfil all righteousness,” as of the seed of Abraham, according to the flesh; and Paul “took and circumcised” Timothy (Acts 16:3), to avoid giving offence to the Jews. It would render Timothy’s labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (Gal. 2:3-5). The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem. In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (Isa. 52:1). We read of uncircumcised lips (Ex. 6:12, 30), ears (Jer. 6:10), hearts (Lev. 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Lev. 19:23). It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews. (1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises. (2.) But the promises made to Abraham included the promise of redemption (Gal. 3:14), a promise which has come upon us. The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant. It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (Deut. 10:16; 30:6; Ezek. 44:7; Acts 7:51; Rom. 2:28; Col. 2:11). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart. Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth. [Smith] was peculiarly, though not exclusively, a Jewish rite. It was enjoined upon Abraham, the father of the nation, by God, at the institution and as the token of the covenant, which assured to him and his descendants the promise of the Messiah. Gen. 17. It was thus made a necessary condition of Jewish nationality. Every male child was to be circumcised when eight days old, (Leviticus 12:3) on pain of death. The biblical notice of the rite describes it as distinctively Jewish; so that in the New Testament “the circumcision” and “the uncircumcision” are frequently used as synonyms for the Jews and the Gentiles. The rite has been found to prevail extensively in both ancient and modern times. Though Mohammed did not enjoin circumcision in the Koran, he was circumcised himself, according to the custom of his country; and circumcision is now as common among the Mohammedans as among the Jews. The process of restoring a circumcised person to his natural condition by a surgical operation was sometimes undergone. Some of the Jews in the time of Antiochus Epiphanes, wishing to assimilate themselves to the heathen around them, “made themselves uncircumcised.” Against having recourse to this practice, from an excessive anti-Judaistic tendency, St. Paul cautions the Corinthians. (1 Corinthians 7:18) [Nave] –Institution of Ge 17:10-14 ; Le 12:3 ; Joh 7:22 ; Ac 7:8 ; Ro 4:11 –A seal of righteousness Ro 2:25-29 ; 4:11 –Performed on all males on the eighth day Ge 17:12 , 13 ; Le 12:3 ; Php 3:5 –Rite of, observed on the Sabbath Joh 7:23 –A prerequisite of the privileges of the passover Ex 12:48 –Child named at the time of Ge 21:3 , 4 ; Lu 1:59 ; 2:21 –Neglect of, punished Ge 17:14 ; Ex 4:24 –Neglected Jos 5:7 –Covenant promises of Ge 17:4-14 ; Ac 7:8 ; Ro 3:1 ; 4:11 ; 9:7-13 ; Ga 5:3 –Necessity of, falsely taught by Judaizing Christians Ac 15:1 –Paul’s argument against the continuance of Ro 2:25 , 28 ; Ga 6:13 –Characterized by Paul as a yoke Ac 15:10 –Abrogated Ac 15:5-29 ; Ro 3:30 ; 4:9-11 ; 1Co 7:18 , 19 ; Ga 2:3 , 4 ; 5:2-11 ; 6:12 ; Eph 2:11 , 15 ; Col 2:11 ; 3:11 –INSTANCES OF .Abraham Ge 17:23-27 ; 21:3 , 4 .Shechemites Ge 34:24 .Moses Ex 4:25 .Israelites at Gilgal Jos 5:2-9 .John the Baptist Lu 1:59 .Jesus Lu 2:21 .Paul Php 3:5 .Timothy Ac 16:3 –FIGURATIVE Ex 6:12 ; De 10:16 ; 30:6 ; Jer 4:4 ; 6:10 ; 9:26 ; Ro 2:28 , 29 ; 15:8 ; Php 3:3 ; Col 2:11 ; 3:11 .A designation of the Jews Ac 10:45 ; 11:2 ; Ga 2:9 ; Eph 2:11 ; Col 4:11 ; Tit 1:10 .A designation of Christians Php 3:3

항목 출처: Easton; Smith; Nave · CC BY-SA 4.0; Public domain; NEUU CC BY 4.0